Vajrayana
the Vajrayana (Sanskrit, n., वज्रयान, vajrayāna,” diamond vehicle “; Tibetan, Dorje Tegpa) is a form of the tantrischen Buddhismus (see. Tantrayana).
Table of contents |
Indian origins
of these in its Tibetan form also Lamaism called, there in this variant of the Buddhismus that Lama (teacher) of central importance is. This designation implies however,that the position of the Vajrayana master is a Tibetan development, although the Tibetan Vajrayana understands itself as direct continuation of the original, Indian Vajrayana - including the meaning of the teacher.
The Vajrayana becomes usual - beside the Hinayana and the Mahayana -the third large main direction of the Buddhismus calls. Despite specific peculiarities the Vajrayana is to be assigned to the Mahayana and can not detached by this be regarded.
philosophical bases
the Vajrayana supports itself with the theory of the middle way (Madhyamaka) on the philosophical bases like the Mahayana. In general opinion in the Tibetan Buddhismus the different buddhistischen become yanas (literally: Vehicles) on the basis the goals or the methods differentiated. That means between the general Mahayana and the Vajrayanathe difference lies not in the goal, the Buddhaschaft, but in the way, as this is reached. Therefore the Vajrayana also path of the result is called, while the Suez RA system of the Mahayana is called path of the accumulation and Theravadaas path of the renunciation.
the suffering cycle,
a fundamental error commit SAM era “wheel of the life “with the perception of the phenomena. Is the subtlestLayer of mental processes from the view of the Vajrayna uranium-fan-resembled illuminated, this from the perceptive spirit however wrong-proves not recognized. Thereupon the feeling natures notice the appearing by nature not binary phenomena as of itself and from each other separated. ThatWrongly a real existence is attributed to phenomena, although they are empty from their actual nature from inherent its (Shunyata). Due to this writing up the conception one develops independently of other phenomena existing. With the conception of an even stepthe three so-called “root spirit poisons” fundamental ignorance, adhering and dislike up. Due to the connection of these root spirit poisons among themselves different aspects of original wisdom are identified impure as (gewöhliche) “spirit poisons “ignorance/confusion, hate, greed, envy/jealousy and pride. Wrong-causing actions, those with body, speechand to be implemented, Karma create spirit due to these spirit poisons. One can call Karma mental impressions due to a spirit-poison-conditioned action (when a cause), which cause a sorrowful experience in the future as result (effect). Due to the natures step into thosedifferent areas of life of the Gods, half Gods, humans, animals, hungry spirit and hell natures. Due to Karma (a cause and effect) the feeling natures are bound therefore to the suffering cycle (SAM era) from repeated birth, age, illness and death.
Methods
Buddhisti practice has in particular in the Vajrayana the goal to turn around this process of arising the existence and the connection of the feeling natures to the suffering cycle. In addition it gives in the Vajrayana concerning the highest teachingstwo different methodical beginnings:
Tantri practices
to the special tantrischen means belong beside the Meditation and visualization also the Rezitieren of Mantras and further exercises, to those rituals,Inaugurations and guru Yoga (with the spirit of the illuminated teacher) belong. The Tibetan Buddhismus puts thereby special value on direct transmission and instruction from teacher to pupil. A solid knowledge of the buddhistischen teachings is important as with these practicesStarting point. Without a genuine understanding by sympathy and the right opinion is to be used it not possible, these methods. Therefore the ethical rules of the noble eightfold path are, like them by Buddha were taught basis of the entire buddhistischen way, alsothe Vajrayana. Beyond that the motivation of the Mahayana is to attain for the use of all feeling natures illuminating to cultivate steadily.
Lama, Yidam and Khandro
in the Vajrayana are Lama (Sanskrit: Guru), Yidam (Sanskrit Deva, Meditationsgottheit)and Khandro (Sanskrit: Dakini) importantly. They are in the Vajrayana also objects of the refuge.
Lama
due to the central meaning, those the instructors (tib. Lama; skt. Guru) in the systemthe Vajrayana comes, this also in the west to false way Lamaism is called. On the path of the Vajrayana correctly understood and appropriate entrusting is important to the mirror-image-ritual teacher, therefore one must proceed with the choice of the teacher very carefullyand this important connection should not be received rashly. It becomes the main identification of the practicing in particular with the Guruyoga. A good mirror-image-ritual teacher acts always due to a altruistischen motivation and never due to egoistic motives. In the Tantra net of the illusion is called it:“One, that stably, calmly, intelligently, patient, honest (openly), without cunning or falsehood is, and which practice of the secret Mantras and dance-race knows, the activity of the Mandalazeichnens exercises. In the ten principles is efficient, all organisms Furchtlosigkeit lends always, and joyat the large vehicle has: Such one is called master. “
The independence of the pupil stands in the Vajrayana in the foreground, therefore all tendencies should be avoided for the dependence of the pupil. In this point differs good Lamas from a sparkling wine guru.The latter wants to regard its trailers dependent, in order to use this dependence as own purposes. Naturally also the pupil must be qualified. Must distinguish it impartiality, intelligence to be able to differentiate (wrong of correct teachings) and a stable attitude of mind of the Bodhicitta. That Lamawhich it entrusts itself, should really inspire it and it on the deepest level of the heart and superficially not only affect.
Yidam
Yidam - Meditations divinities (see. Visualization) may do in the Vajrayânanot the European context in accordance with as creator God/Gods or of the practicing independent naturenesses to be misunderstood. They must be differentiated also from the Devas (lay Gods) of the Indian tradition. It concerns here rather the Sambhogakaya - form of carried out natures. With the help offrom Meditations and Visualisationspraktiken in connection with these divinities the practicing calls it inherent illuminated nature awake.
Khandro
is usually used in translations in place the Tibetan sanskritische word of the Dakini. Literally Khandroma means (mkha' 'gromA) “Himmelswandlerin”. Already in the Jatakas, the legends over the earlier births, there are Shakyamunis referring to a class of natures, which go through air. Dakinis are described frequently as feenhafte natures, (owing to their implementation) the supernatural abilitiesand forces possess. By conveying mirror-image-ritual wisdom to the practicing, they support it on the way to illuminating.
monk and layman communities
in the schools of the Vajrayana it also always gave beside the monk communities to layman communities of practicing Yogis.Therefore there are those beside many scholarly masters, from the monk schools came out also a large number of important masters and Siddhas, who carried out the path of the Yogis. Became original many of the Vajrayâna practices in India and adjacent countries ofYogis passed on. It is not substantial in the Vajrayana whether someone as monk (or nun) is ordiniert, but whether he/they is able to waive those from the own spirit falsely maintained connection on SAM era. In the Vajrayana is and was large itrecognized that women can attain illuminating just like men. The four large schools of the Tibetan Buddhismus are open nowadays to women to same extent as men. Large carried out Meisterinnen, whose lives are exemplary for many Vajrayana practicing, were among other things princess Mandaravaand princess Yeshe Tsogyal, both companions of guru Rinpoche, the founder of the Nyingma school. Further Niguma, the sister of Naropa, a Meisterin, those in the Shangpa - Kagyü school of importance is and Machig Labdrön, those by the introduction thatChöd teachings in Tibet became famous.
spreading
the teachings originally spread in the tibeto Mongolian area until after Burjatien. From India she was driven out as far as possible, is however in the hinduistischen Advaita Vedanta - teachingswith some differences received remained, but tantrische teachings were inserted also into China and Japan. In Bhutan the Vajrayana Buddhismus is state religion. A traditionally Lamaistic coined/shaped people - although with clear differences - lives in Europe: the Kalmücken. Since and the 80's 70's of the last century Vajrayana communities spread increasingly in the west. In particular the Tibetan schools are in the meantime in Europe and the USA established. Not few of it in Germany, Austria and Switzerland.
The Nyingma,
the Kagyü into different schools and transmission lines, from those, which Sakya and the Gelug, is arranged schools of the Tibetan Vajrayana of the Buddhismus in Tibet - school the most important are. Even if outwardly an allocation of the Tibetan regardsForm of the Buddhismus into different schools developed and on the characteristic of the respective schools by their trailers for large value is again and again put, nevertheless an intensive exchange of theories and practices between these schools took place. One can thereforeprobably say that despite all variability in developing, which thing in common outweighs among themselves.
the Nyingma tradition is the oldest of the four large schools of the Tibetan Buddhismus. It decreases/goes back to the tantrischen master Padmasambhava. This tradition is from the first translation phasebuddhistischer writings, from the Sanskrit in the Tibetan, in 8. Developed for century. In it the theories of the Dzogchen are of great importance.
after the pursuit of the Buddhismus in Tibet under king Langdarma developed in the 11-century the school of the old persons Kadampa masters.This (earlier) Kadampa school is a forerunner tradition of the three newer hauptschule of the Tibetan Buddhismus, which came out from the second translation phase of tantrischer teachings, from India to Tibet. It did not remain as independent school.
the Kagyü schools of the TibetanBuddhismus go on Marpa to translation (1012 - 1097) back, which the Mahamudra - transmission line of Tilopa and Naropa resumed. Kagyü meant “verbal over conference” and it is put special value on Meditation.
Sakya is the name one of Khön KönchogGyalpo (1034-1102) justified monastery head office close Shigatse in Südtibet. The tantrischen theories of the Sakyapa were translated by Bari Lotsawa in the elften century from the Sanskrit. The Sakya tradition thereupon of the “five venerable highest masters” based. They lead the Mahamudra- Tradition of the Indian master Virupa away.
The Gelug is called also the “school that virtue clinging” and is based of Tsongkhapa (1357-1419). it represented the ideals of the earlier Kadampa school and painted thoseMeaning of the Vinayaregeln out. Therefore the Gelug attaches great importance to monk discipline and Zölibat. The core of the transmissions of the Gelug lies in the theories of the old Kadampa.
in 19. Century developed the “Rime movement in such a way specified”, the group-spreading teachings outall areas Tibets and of masters of all traditions collected. A goal was it, in Tibet spread “competition” (Sektierertum) of the schools to overcome.
in the context of the Tibetan Buddhismus is with the tradition Bön a further tradition, those thatVajrayâna is close. They have thing in common with the Nyingma school in their practices and teachings.
Schulen in China und Japan
Vajrayana wurde im späten 8. Century from India from also to China transfer. There are however culturally caused differencesbetween the Vajrayana forms in China and Japan on the one hand and Tibet on the other hand.
in China Vajrayana Buddhismus was established as Mi-tsung-school (also Chen Yen called).
in the 9.Jahrhundert arrived this form of the Buddhismus from China to Japan and is there well-known as Shingon school.
see also
to literature
German
- Alexander Berzin: Between liberty and subjecting - chances and dangers of mirror-image-ritual teacher pupil relations. Theseus publishing house, March 2002, ISBN 3896201794
- Andreas Gruschke: Tibetan Buddhismus.Diederichs, Kreuzlingen - Munich 2003, ISBN 3720523918
- Wulf Köpke & Bernd bloom (Hg.): The world of the Tibetan Buddhismus. Museum for people customer Hamburg, Hamburg 2005, ISBN 3980922243
- Chagdud Tulku: Gates into Freiheit-Der buddhistische way fortunately. Theseus publishing house,Berlin 2000, ISBN 3-89620-154-9
- Dagyab Rinpoche: Eight-SAMness and sinking. Lamrim - the Tibetan Meditation. Hugendubel (Diederichs), 2001, ISBN 3-7205-2264-4
- Dalai Lama: Introduction in the Buddhismus. The Harvard lectures. Herder, Freiburg, ISBN 3451049465
- Dilgo Khyentse: ThatHeart jewel of the illuminated ones. Theseus publishing house, Berlin 1996, ISBN 3-89620-102-6
- Gampopa: The precious decoration of release. Theseus publishing house, ISBN 389620081X
- Padmasambhava: The secret teachings Tibets. Kösel publishing house, Munich 1998, ISBN 3-466-20439-9
- Karin Brucker/Christian's of son: Tibetan Buddhismus -Manual for practicing in the west. O. W. Barth publishing house, Berne 2003, ISBN 3502610835
- Loden Sherab Dagyab Rinpoche: Buddhisti guideline assistance. Chödzong publications, ISBN 3931442020
- Namkhai Norbu: Dzogchen the way Lichts-Die theories of Sutra, Tantra and Ati Yoga. Diederichs,1998, ISBN of 3-424-01462-1
- oils Nydahl: As the things are. ISBN 342687234X
- Padmasambhava: The legend of the large Stupa. Dharma Publishing Germany, Münster 1993, ISBN 3-928758-04-7
- Patrul Rinpoche: The words of my completed teacher. Arbor publishing house, free office 2001, ISBN 3-924195-72-2
- Tsültrim Allione: Tibets wise women - certifications of female awaking. Theseus publishing house, Berlin 2001, ISBN 3-89620-162-X
- Yeshe Tsogyal: The Lotosgeborene in the country Schnees-Wie Padmasambhava the Buddhismus after Tibet brought. Fischer paperback, Frankfurt/Main 1996, ISBN 3-596-12975-3
English
- Jamyang Khyentse Rinpoche: The Opening OF the Dharma. LIBRARY OF Tibetan Works and Archives, Dharamsala 1974
- Keith Dowman: Skydancer - The Secret would run and Songs OF the lady Yeshe Tsogyal. Snow Lion publication., Ithaca new York1996, ISBN 1-55939-05-4
- Longchen Rabjam: The Practice OF Dzogchen. Snow Lion Publications, Ithaca new York 1996, ISBN 1-55939-054-9
- Ngawang Zangpo: Guru Rinpoché - His would run and of Time. Snow Lion Publications, Ithaca new York 2002, ISBN 1-55939-174-X
- Ringu Tulku: A StudyOF the Buddhist Lineages OF Tibet - The Ri-ME Philosophy OF Jamgon Kongtrul the Great. Shambhala Publications, 2006, ISBN 1590302869
Web on the left of
Bön
- Bön Garuda (Tenzin Wangyal)
- Ligmincha of institutes (Tenzin Wangyal, the USA)
- Yungdrung Bön (Yongdzin Tenzin Namdak Rinpoche)
Gelug
Kagyü
- diamond way (oils Nydal)
- Drikung
- Drukpa
- Kagyu tradition
- Kamalashila Institut
- Karmapa Thaye Dorje
- Karmapa Urgyen Trinley Dorje
- Karma Kagyu Sangha, Vienna
- Karma Kagyü community Germany registered association.
- Palden Dharma Tare Ling
- Shangpa Kagyü
- Simhanada/Tai Situpa
Nyingma
- Khordong and Byangter
- Nyingma group Austria
- Nyingma center
- Nyernga Ngakde
- Padma Ling
- Palyul
- Pema Lingpa tradition
- Rigpa community (Sogyal Rinpoche)
- Shenpen
Sakya
Rime and/or. Organizations, those not only a school obligated are
- DzogchenCommunity (Chögyal Namkhai Norbu):
- rank-young Yeshe (Chökyi Nyima Rinpoche)
- Shambhala (Trungpa Rinpoche, Sakyong Jamgön Mipham Rinpoche)
- article to the Rime movement [1]
critical
